SOCIAL APPROACH IN TAFSIR AL-QUR’AN PERSPECTIVE OF HASAN HANAFI

Ade Jamarudin Fakultas Ushuluddin UIN Suska Riau [email protected]

Abstract Hasan Hanafi states that a thorough revival in religious reforms affects social revolution and Muslims’ politics, interpretation methodologies are needed go beyond the textual and historical interpretations, which do not take al-Qur’an in a narrow space and time in Rasulullah period, Hasan Hanafi gave a social approach in interpreting the Qur’an (al- manhaj al-ijtima’i Fi at-Tafsir). With this interpretation, according to Hanafi, an exegete who want to find the meaning of al-Qur’an do not only deduce the meaning of the text, but on the contrary, can induce the real meaning into the text. Interpret according to Hasan Hanafi means looking for something, object focus. Interpreting is to find something new among language text. It uses thematic method that is characteristic of interpretation by the scientific paradigm, which expresses the subjectivity emphasis of commitment interests and interpreter objective socially.

Keywords: Manhaj al-ijtima’i, Tafsir al-Qur’an, Hasan Hanafi

Introduction form of realization of an effort to understand the Qur’an is not just a text like other texts; it meaning of the text that can be applied in life has is a text create the rules of life and living, given rise to many approaches and methodologies Moreover, from this text, there are millions books as well as contemporary approaches, one of present in compilation of doctrine and religious hermeneutics has inspired contemporary Muslim edicts or in interpretation books. The presence of scholars to read the new discourse, like Arkoun, al-Qur’an in various communities civilizations Hasan Hanafi, Farid Esack and Nasr Hamid Abu become a central circle of religious discourse that Zaid, in doing the interpretation.2 never stopped, likewise, it create big centripetal The interpretation of the Qur’an with movement that became the main reference to different editorial implies similar definition, obtain justification regarding various issues. It which focus on the interpretation activities are to performed a centrifugal motion that became the find the information about God’s purpose impetus for the meaning development and contained in Qur’an and process is merely human interpretation.1 abilities. From this centrifugal motion Qur’an Qur’an Verses are not sufficient if one is interpretation discourse evolved into a religious only able to read and sing well, but more than the tradition from generation to generation relatively ability to understand and uncover the contents relate to rules of the language and the meaning and to find out the principles it contains. As a

2M. Aji Nugroho, Hermeneutika al-Qur’an Hasan Hanafi (dari Teks ke Aksi; Merekomendasikan Tafsir Tematik/ 1Teks, Jurnal Study al-Qur’an (Bandung: RqiS, 2002), 1. Maudhu’i), 1.

JURNAL USHULUDDIN Vol. 23 No. 1, Juni 2015 1 of vocabulary. In other words, the tradition of al- of Philosophy of the University of Cairo. He was Qur’an study appears as an action that leads to born on February 13, 1935 in Cairo, near Fort the text alone, and interpretation is dependent on Salahuddin, the township area of al-Azhar. form of text, and the subjectivity of the Although the social environment can be said to be interpreter.3 too supportive, scientific tradition flourished there The interpretation of al-Qur’an like this since long. Historically and culturally, the Egypt took place in quite a long time till develop of has indeed been influenced great civilizations since various scientific methods whose inclinations are the time of pharaohs, Roman, Byzantine, Arab, looking for objectivity, which is intended to reveal Mamluk and Turkey, even up to modern Europe.5 meaning objective of al-Qur’an in other This suggests that Egypt, particularly Cairo, is words ”let the Qur’an speak for themselves” and significant importance for the early development interpretation undergoing a paradigm. Along with of scientific tradition Hasan Hanafi. Besides, he the dynamics of society and socio-cultural also studied the thinking of Sayyid Quthub about transformation, interpretation discourse grows social justice and Islamic. with style and methods vary. Marking the His education begins in elementary beginning of a new era of this interpretation, education, graduated in 1948, then Junior High Muhammad Abduh performed introduce methods School of “Khalil Agha”, Cairo, was completed of interpretation with an emphasis Mufassir must in 1952. While in Junior High School, Hanafi has see the Qur’an as a book of guidance only, is been actively participating in the discussions al- intended to keep the assumption that Qur’an as a Muslim Brotherhood,6 from these activities book of law and dogma so as not to be speculation Hanafi thinking developing, in addition, he also theoretical or scientific citations out of guidance studied the thoughts of Sayyid Qutb about social of the Qur’an itself.4 From the Abduh pioneering Justice and Islamic. After graduating from Junior grow tendency objectivity followed by next High School, Hanafi continued his studies at the generation like Amin Al-Khulli, Muhammad Department of Philosophy of the University of Khalafullah, Nasr Hamid and so on, with style Cairo, completed in 1956 with the title of and variations of each originator, excluding Hasan baccalaureate, and then continued his studies at Hanafi. Hasan Hanafi interpretation is very 5 important to be studied, because is there is a ‘Iwad, Dirasat fi al-Hadlarat (Kairo: Dar al-Mustaqbal al-‘Arabiy, 1989), 133. method of interpretation initiated by Al- 6Al-Ikhwan Al-Muslimûn was built in town Ismaili, Egypt Farmawi. Tafsir is not only identified with on Mach 1928 with founder Hassan al-Banna, along with understanding the text, interpretation should find six other figures, namely Hafiz Abdul Hamid, Ahmad al- Khusairi, Fuad Ibrahim, Abdurrahman Hasbullah, and Zaki something new among the subtitle. Interpret is Ismail Izz al-Maghribi. Al-Muslim Brotherhood is an same as a write a new text, revealing the innermost Islamic organization based on Islamic teachings. He is one contents of the text language of al-Qur’an. of the few pilgrims pilgrims existing on Muslims, who believe that Islam is a deen universal and comprehensive, not just a religion in charge of ritual worship (prayer, Biography Life Hasan Hanafi fasting, hajj, zakat, etc.) only. Al-purpose Muslim Hassan Hanafi is a Professor at the Faculty Brotherhood is to realize the formation of the figure of the Muslim individual, household Islami, an Islamic nation, the Islamic government, the state led by Islamic countries, unite split the Muslims and their countries were deprived, 3Abdul Mustaqim & Sahiron Syamsuddin (ed), Study al- then carrying the flag of jihad and da’wah to Allah so that’s Qur’an Kontemporer (Yogyakarta: Tiara Wacana, 2002), getting peace with Islamic teachings. Al-Muslim 97-98. Brotherhood rejects all forms of colonialism and the pro- 4Ibid., 99. Western monarchy.

2 JURNAL USHULUDDIN Vol. 23 No. 1, Juni 2015 the Sorbonne in France, by taking the well as studying phenomenology of Husserl. concentration on the study of pre-modern Western Nowadays, Husserl’s phenomenology influenced thought and modern.7 Hanafi completed master’s Hanafi thinking in reading religious texts. Edmund and doctoral programs in 1966, with a thesis Husserl’s phenomenology is as a basic of his entitled Les methodes d’Exegeses: Essei sur La thinking in L’exegesis de La Phenomenologie, Science des Fondament de La Conprehension L’etat actuel de la Methode Phenomenologie et son Science Usul Fiqh and dissertation titled application au Phenomene Religiux, Les methodes L’exegesis de La Phenomenologie, L’etat actuel d’Exegeses: Essei sur La Science des Fondament de la Methode Phenomenologie et son application de La Conprehension Science Usul Fiqh, and La au Phenomene Religiux.8 Phenomenologie d L’exegesis: essai d’une His academic career began in 1967 when hermeneutique existentielle a parti du nouvea it was appointed as lecturer, then associate Testanment.10 professor in 1973, then a professor of philosophy His relation with different methodologies in 1980 at the Department of Philosophy of the above, lead Hanafi to prepare a project of a University of Cairo. Besides Hanafi also actively comprehensive renewal of Islamic thought (al- giving lectures in several countries, such as manâhij al-Islami al-’Amm). Hanafi start this France, Belgium, USA, Kuwait, Morocco and project after return to Egypt and start to assume at- Japan. In 1984-1985 he was appointed as a Turath wa at-tajdid (tradition and modernization). visiting professor at Tokyo University, and an Hanafi perform projects at-Turath wa at- advisor program at United Nations University in tajdid project based on three inter-related Japan in 1985-1987. Besides the academic, agendas. Firstly, the reconstruction of Islamic Hanafi is also active in the scientific organization tradition to perform a critical interpretation and and social. He is active as General Secretary of historical criticism reflects “an appreciation of the Union of Egyptian Philosophy Society, classical literatures” (mawqifunâ min al-Qadim). member of the Asian-African Writers Association, Second, reconstruct against Western cultural member of the Afro-Asian Solidarity Movement boundaries through a critical approach that is and became vice president of the Union of Arab reflected in “our attitude towards the West” Philosophy Society.9 his thinking spreads in the (mawqifunâ terminal-Gharb). Then, an attempt Arab and Europe, 1981 initiated as well as the to build a theory of al-Qur’an interpretation which chief editor of the scientific journal publishing al- frees from cultural dimension of religion on a Yasar al-Islamai. global scale, take Islam as the ideological Over in France, Hanafi explore various foundation for humanity. The third agenda reflects disciplines. He studied methods of thinking, “our attitude towards reality” (mawqifunâ renewal and the history of philosophy of Jean terminal-waqi).11The results from Hanafi Gitton, learning analysis in Pauk Ricouer literature, it found there is no work produced by awareness, learning field Massignon renewal at Hanafi. Hanafi just put the premises, the the same time act as supervisor of dissertation, as methodology of interpretation and interpretive characteristics that must be resulted from the process of interpretation. 7Hasan Hanafi, ad-Dîn wa at-Tsaurah fi Micr 1952-1981, al-Yamîn wa al-Yasâr fî fikri ad-Dînî Vol. 7 (Kairo: Maktabah Madbuli, 1989), 331-332. 8Ahmad Khudori Sholeh, Pemikiran Islam Kontemporer, 10 Ahmad Khudori Sholeh, 332. Hasan Hanafi: Hermeneutika Humanistik (Yogyakarta: 11Ilham B. Saenong, Hermeneutika Pembebasan, Jendela, 2003), 157. Metodologi Tafsir al-Qur’an menurut Hassan Hanafi 9Ibid., 158. (Jakarta: Teraju, 2002), 71-75.

JURNAL USHULUDDIN Vol. 23 No. 1, Juni 2015 3 If the new Islamic Left is basic thoughts title Qadhaya Mu’ashirat fi Fikrina al-Mu’ashir. that have not provided details of his program of Then, in 1977, he published Qadhaya back reform, Min al-Aqeedah book ila al-Tsaurah (5 Mu ‘ashirat fi al Fikr al-Gharib. This book volumes), which he wrote for nearly ten years and discusses the thinking of Western scholars to see published in 1988. This book contains a detailed how they understand human problems and then description of the main points of reform that he hold an update. Meanwhile Dirasat Islamiyya, decides to and contained in both his earlier which was written in 1978 and published in 1981, work. Therefore, it’s not without reason that the book contains a description and analysis of the renewal is said to be the most monumental Hanafi work. of the classical Islamic sciences, such as Ushul fiqh, Ushuluddin sciences, and philosophy. Masterpiece of Hasan Hanafi Starting with a historical approach to see progress, Masterpiece of Hanafi can be classified Hanafi talked about the reconstruction efforts on into three periods; the first period took place in these sciences to conform to contemporary reality. the 60s; the second period in the 70s, and the third The next period, the decades 1980s to early 1990s, period from the 80s to the 90s. The analysis on motivated by the political conditions are relatively Hanafi thinking developed based on period of more stable than ever before. In this period, al- works. Each period contain development of Hanafi wrote Turatswa al-Tajdid first published thinking Hanafi and political dynamics in Egypt in 1980. The book is a theoretical foundation that has a major influence on his thinking. In the early includes the basics of reform idea and steps. Later, 1960s Hanafi thinking was influenced by the he wrote al-Yasar al-lslamiy (Left Islam), a ideology-the dominant developed in Egypt, the “political manifesto” writing about ideological, nationalistic-socialistic populist is also defined as as already mentioned briefly before. the ideology of Pan Arabism, and by the Min al-Aqeedah ila al-Tsaurah book unfavourable national situation after Egypt’s (5 volumes), he wrote it for nearly ten years and defeat in the war against Israel in 1967. His published in 1988. This book contains a detailed attempt to reconstruct Islamic thought, when he description of the main points of reform that he was in France he conducted research on, methods decides to and contained in his book before. of al-Qur’an interpretation as an effort to reform Therefore, there is no reason that the book is said ushul, and about phenomenology as a method to to be the most monumental works of Hanafi. understand religion in contemporary reality Furthermore, in the years 1985-1987, Hanafi context. It is attempts to interpret the reality of wrote many articles which he presented in various Muslims in the new framework. This research is seminars in several countries, like the United as attempt to get a doctorate at the Sorbonne, and States, France, The Netherlands, Middle East, he succeeds to write a dissertation on the method Japan, including Indonesia. A collection of of interpretation which received an award as the writings then compiled into a book entitled best scientific work in Egypt in 1961. The Religion, Ideology, and Development, published beginning period of the 1970s, Hanafi also in 1993. Several other articles also composed into provide focusing to find the cause of Islam defeat a book and titled Islam in the Modern World (2 in the war against Israel in 1967. Therefore, his volumes). writings has populist characteristic. At the Father from three children wrote at least beginning of the 1970s, he wrote many articles in 20 books and dozens of scientific papers. The various media, such as Al-Katib, Al-Adab Al-Fikr popular writing in Indonesia, among others, al- al-Mu’ashir, and the pulpit of Al-Islam. In 1976, Yasar al-Islami (Islamic Left), Min al-’Aqeedah the writings were published as a book with the ila al-Thawrah (From Theology to the

4 JURNAL USHULUDDIN Vol. 23 No. 1, Juni 2015 Revolution), Turath wa Tajdid (Tradition and Framework of Hasan Hanafi Renewal), Islam in the Modern World (1995 ), and According to Hasan Hanafi, revelation others. Hasan Hanafi is not just a revolutionary process is a process of communication that has thinker, but also classical Islamic Intellectual three components: sender, message, and tradition reformist. recipient. In Islamic studies, human discourse that often be as basis of human tragedy has been Characteristics Hasan Hanafi overlooked, while, these components is a major Hasan Hanafi is a reformer and activist in communication process as a recipient of the movement of the Muslim Brotherhood, thinker message (the object of revelation). According to who has a commitment to the people, stand up this thinking impression text is everything, so the for Islamic society and deep concern over the reality is always viewed from the sound of the condition of the people and intellectual heritage, text, the text is considered as create reality, rather as academic remain to Western scientific than reality became the standard. It’s meant, a methodological. Line in this reason, Hanafi is very revelation does not lead to create empirical eager to try to let reality speak about him. From (reality), but rather the opposite. So without this personality, explored renewal of ideas focused reference text will be out of meaning. on Ihya al-Turath, dismantle Western supremacy, Hasan Hanafi assumes that the priority and lifting the reality of Islamic world. interpretation do not explain al-Qur’an, but Ihya al-Turath, intended as an attempt to problem solving in society, because this is reconstruct, purify and develop discipline in empirical problem is as basic of text. In fact, al- traditions and treasures of classical Islam. Al- Qur’an states that presence preceded by the Qur’an study and interpretation are part of the problems and questions rose by reality. According repertoire that should be revitalized by alternative to the classical interpretation tend to be long- interpretation methodological and has certain winded and repetitive so do not pay attention to characters where he considered effective. the needs.13 As in his book which has been Dismantling the supremacy of Western civilization, published by paradigm Occidentalism; our attitude Western had ambition to make himself as a progress toward Western tradition in its original paradigm for other nations, and then this myth title Muqadimah Fi Ilm Al Istighrab. In these should not be allowed. Lifting the reality of the works, he invites the readers jihad against the West, Islamic world, the reality of the Islamic world precisely for the sake of liberation theology. If it according to Hanafi is a phenomenon of imperialism, saw from the theoretical-philosophical sprectur, capitalism, poverty, authoritarianism, oppression thought Hasan Hanafi is revolutionary left. As and underdevelopment way out is no longer with someone who has a strong sense of reality, Hasan the textual normative approach, but rather Hanafi has a empirical view or grounded. As a phenomenological approach, which is based on the Muslim reformer, he is as bearers of Islam Critical historical socialist empirical reality become thinking and Islamic civilization. Strategy of human indispensable for leading the change renewal of culture is as a conscious effort to solve difficulties, Islamic society, that’s why he gives priority to obstacles, contemporary and new issues. reality approach rather than textually. It is the Hasan Hanafi has a concern to real primary frame thinking of Hanafi particularly Muslims problems such as injustice, oppression, relate to interpretation of al-Qur’an problems.12 colonization. The thinking is same as his friend

12 Ibid., 101-102. 13Ibid., 103.

JURNAL USHULUDDIN Vol. 23 No. 1, Juni 2015 5 Ali Shariati one Iranian ideologue who is same theology transformative. As the question of how learn in Sorbonne. Hasan Hanafi in comprehensive Hasan Hanafi see interpretation methodologies cultural strategy is called as tradition and which contains the text-based with reality. modernization projects. In the project he scheduled three main agenda of our attitude Manhaj Tafsir al-Qur’an Hasan Hanafi towards tradition, our attitude toward western Interpret according to Hassan Hanafi more traditions, and our attitude towards reality. The all means doing a double movement from text to of agenda is the dialectic of the ego with him, it is reality and reality into the text. Therefore, it offers the legacy of the past, and dialectic with others, a methodology of interpretation known as al- within a certain time that dialectic with the Manhaj al-ijtima’i fi At-Tafsir,14 it’s called as present. Three of agenda by Hasan Hanafi is as an thematic method,15 with three basic principles as act which is not just intellectual exercises, but is follows: intended as a real change in the Islamic world. 1. In al-Qur ‘an interpretation does not need to In the first agenda Hasan Hanafi has ask origins and nature. Because the published a monumental work under the interpretation is not associated with the origin titled Min al Aqidah ila ats-Tsawrah ats. The but rather related to the content of the text. book has been translated by Paradigm with the 2. Al-Quran as the other text, whether sacred or title of Aqeedah Towards the Revolution, after his secular. Namely the interpretation of the al- second Occidentalism; Our attitude towards the Quran is not built on the assumption that a l- Western tradition. In these works Hasan Hanafi Quran is a sacred text with all its privileges. has described the importance of revelation about 3. Categorization distinguish between texts with human and history about Classical Islam theology, the interpretation, the interpretation did not but often hide or deliberately hidden behind know right or wrong normative assessment.16 images of God. Islamic theology always says As a result, a plurality of interpretations is about perfection of God rather than human unavoidable. meaning of the themes in the history. Hasan Hanafi transform theological dogmas into a As a method, according to the Hanafi revolutionary ideology in Islam. While in second interpretation of al-Manhaj Al-ijtima’i has eight agenda makes Occidentalism into a new scientific rules, with the intention of interpretation become discipline in Islamic thought. He mentioned the social interpretation and social structures,17 study as a criticism of depictions and the formation namely: of structure western consciousness. A kind of west a) socio-political commitment. is deconstruction of the west by using Islam An interpreter must be an agent of social view. The purpose of the agenda is to the end of change which gives pride as Al-Afghani, the invasion western culture toward Muslims by Sayyid Qutb, and so forth to their readers. returning them to cultural boundaries. As the culture of the Muslims who have a dependency on western nations, which led to the neglect of a 14Abdul Mustaqim dan Sahiron Syamsudin, Studi Al- very rich tradition. Qur’an Kontemporer: Wacana Baru Berbagai Metodologi Tafsir (Yogyakarta: Tiara Wacana. 2002), 103-104. The first and second agenda clearly show 15Fariz Pari, dkk., Upaya Integrasi Hermeneutika dalam the originality of his thinking as a cultural strategy Kajian Qur’an dan Hadits (Teori dan Aplikasi): Buku 1 for Muslims life. Hasan Hanafi did deconstruction, Tradisi Islam (Yogyakarta: Lembaga Penelitian Universitas Islam Negeri Sunan Kalijaga, 2012), 165. he also did a reconstruction at the same time presents 16 Abdul Mustaqim dan Sahiron Syamsudin. a critique of Islam reality through liberation 17Ibid., 105-106; see Fariz Pari, 176-210.

6 JURNAL USHULUDDIN Vol. 23 No. 1, Juni 2015 b) Formulate the goal. in four pillars; from the classical repertoire he Not possible for someone or Mufassir started chose ushul al-fiqh, while phenomenology, the activities without any awareness of what Marxism, in hermeneutics itself, from the western he want to achieve. Readers (qasd al- intellectual tradition. This is a new design of Qari) are being first priority rather than the interpreter majority and al-Qur’an interpretation author (qasd al-shari ‘). This is a development methods is still limited by using the philology of the first rule, that muffasir must orient his approach, transmission law or history report, consciousness to the purpose of problem theology, philosophy, mystical studies, justification solving, based on the priority requirement science discovery, the study of the socio-political, service and Muslim welfare is wider. aesthetic approach to the al- Quran. In the classical c) Inventory verses about a desired theme. repertoire he chose usul al-fiqh is practically he d) Classification of language form. saw a close link on interpreter activities, with the Language is a thread to sent contents of mind process of law. It is due to formulate the law in or meaning. Such haqiqi and majazi, muhkam order to see the social reality that has a very and mutasyabih, mujmal and mubayyan, complex problem in the Muslim world. Zahir and mu’awwal, muthlaq and muqayyad, Hermeneutic Hasan Hanafi also influenced ‘amm and Khass, etc. by Hans George Gadamer’s hermeneutics. The e) Build a precise meaning with the appropriate relationship between both of this hermeneutic took target. on the assumption of interpreter can not separate f) Analysis of factual situation faced by the from interpreter subjectively which is called pre- interpreter. understanding. Activity interpreter always involves It was a step to redress by minimizing the a certain view of the object that he subjectivity of the interpreter. By adhering to interpreted. Therefore, the processes of the formulation of how the way of thinking interpretation are equivalent and find new that sees a past event related to Muslims now meanings that interpretation to be creative. It and future. involves phenomenological approach particularly g) The comparison between ideals with reality in connection with criticism or trasendensi, by through statistical calculations and social strive interpretation on the basis of the experimental sciences, as a measure to minimize the experience of the interpreter. Phenomenology subjectivity of the interpreter with subjectivity which he meant as an apodictic method science position directly between text and reality. allowed the doubts and absolute. With this view h) Description of action, as the final step of he describes the knowledge gained should not be interpretation that transformative process to derived from doubt but must be built on an produce practical formulation. awareness of things reality as they are. The only valid knowledge is through direct intuition He refused if the interpretation identified without any intermediaries. This makes the only as a theory to understand the text, according awareness toward a “consciousness”, the to him interpretation means doing a double phenomenology is said to consciousness movement from text to reality and from reality to “intensionalisme”. the text. He also rejected an assumption about In numerous articles, papers and objective meaning can discovery by contemporary specifically is in introduction Tradition and commentators, because of the distant intervals Modernization book (at-Turath wa at- between history text with time interpreter. Tajdid) Hanafi states that mega projects instead Hasan Hanafi build hermeneutic rationale of Tradition and Modernization is a reconstruction

JURNAL USHULUDDIN Vol. 23 No. 1, Juni 2015 7 effort of civilization to show the sources in with a certain mission. Obviously the success of revelation, or reinterpretation revelation itself, the mission depends on how the message was based on the reality of contemporary and classical delivered. traditions. The last goal is the revelation transform According to Seyyed Hossein Nasr, into a comprehensive humanitarian discipline.18 Hermes is none other than the Prophet Idris in For that purposes, Hanafi plans a hermeneutics philosophy is called fathers of philosophers. includes various theories of interpretation, either Meanwhile, according to a history that is on the text and the reality. circulated among schools, task for Prophet Idris Hanafi used hermeneutics as an alternative was a weaver. If the profession weaver associated method of text interpretation in a critique of the with the myth of Hermes then there is a positive classical interpretation methods. Hanafi also correlation. The verb spin equivalent in Latin expands the scope of hermeneutics, than just is tegere, while the product is called textus or interpretation science or theory of knowledge, be a tex which is the central issue of the study of science that describes acceptance of revelation from hermeneutics. the word level to the world level. Hermeneutics is Looking at the various flaws and the study revelation process from the letters to reality, weaknesses in the classical commentators, Hanafi from logos to praxis, and also transformation of give a new theory of interpretation in interpreting the revelation from God to human life.19 the Qur’an which he formulated through a social Hermeneutic etymologically derived from approach, Hanafi calls this theory “social the Greek hermeneue in English hermeneutics (to hermeneutics” (al-manhaj al-ijtima’i Fi at-Tafsir), interpret) means interpret, explain, interpret or or more precisely the method of thematic translate.20 The word hermeneutic was originally interpretation (at-Tafsir al-mauû’î). With referred to the name of the ancient Greek deity is hermeneutics al-Quran, according to Hanafi, Hermes, which is in charge of delivering the an exegete who want to find the meaning of Al- message deity to humans. In another version Qur’an is not only deduce the meaning of text, but narrated that Hermes was the messenger of Jupiter on the contrary, can also induce a real meaning into to humans. Hermes described as one who has the text. Not only explanation, but also to winged and is known as Mercury. The main task understand. Not only know but realized. A of Hermes is to convey messages from Olympus mufassir not only receive, but giving meaning. He mount into a language that can be understood by received meaning and put it in a rational and humans. concrete. Thematic interpretation tries to find the Hermes is very important because when true identity in revelation, consciousness and there is misunderstanding about the message from nature.21 deity will be fatal to humans. Hermes should be According to Hanafi interpreting is looking able to interpret or translate a message into the for something, the focus of the object. Interpreting language used by listeners. Since then, Hermes is to find something new among the language of became a symbol of an ambassador is burdened the text. Interpret according to Hanafi, same as write a new text, revealing the innermost contents of the text relate to the deepest consciousness.22 18 Hasan Hanafi, At-Turâtswa at-Tajdîd: Mauqifunâ min al-Turâts al-Qadîm (Kairo: Al-Markaz Al-‘Arabî, 1980), 213. 19Ahmad Khudori Sholeh, 160-161. 21 Hasan Hanafi dalam Ilham B. Saenong, Hermeneutika 20Imam Chanafie Al Jauhari, Membangun Peradaban Pembebasan, Metodologi Tafsir al-Qur’an Menurut Tuhan di Pentas Global (Yogyakarta: Ittaqa Press, 1999), Hassan Hanafi (Jakarta: Teraju, 2002), 146. 21. 22Ibid., 147.

8 JURNAL USHULUDDIN Vol. 23 No. 1, Juni 2015 Associated with social Hermeneutical Third, there is not false or true methodology, Hanafi put the premises and interpretation, right or wrong understanding. philosophical to find the meaning from al- There is only the difference in the approach to Qur’an. Premises are: First, the revelation placed the text which is determined by the difference in in the “parentheses” (epoche)23 not affirmed nor interest and motivation. Interpretation conflict denied. Interpreters do not need to ask the validity express conflict of interest, the linguistic and authenticity of Qur’an which debated by the interpretation is always changing. Similarity Orientalists, even some contemporary Muslim between the meaning of the text that is being scholars such as Nasr Hamid Abu Zayd and described and the meaning of the interpretation Mohammed Arkoun,24 whether he is from God of the text are similar hypothesis. According to or from the view of Muhammad. Interpretation Hanafi, the time more than 14 centuries led to the starts from the text as it is without ask the theory of similar text and interpretation so authenticity first. According to Hanafi, the impossible. Fourth, There is no single question about the origin of the text in interpretation of the text, but a plurality of interpretation is not relevant anymore, because interpretations which are caused by differences the text is the text, there is no problem whether it understanding of interpreter, the text is merely a is divine or human, sacred or profane, secular. The tool of interest, even human ambition. Interpreter question about the origin of the text is the text of gives content according to time and space in their the problem occurrence, whereas the future. Finally, conflicts of interpretation reflect interpretation relate to the content of the the socio-political conflict and not theoretical text.25 Second, Al-Qur’an is accepted as conflict. The theory is really just a cover appropriate other texts, such as literary, epistemological. Each interpretation reveals socio- philosophical texts, historical documents and so political interpreter. Interpretation, according to on. Al-Quran does not have a special status Hanafi, is an ideological weapon used by many methodologically; all the text is interpreted by the socio-political forces, both in order to maintain same rules. Whether it is sacred or profane include or change power.27 the Qur’an. Al-Qur’an according to Hanafi, is a On the five above premise, Hanafi aims transfiguration of human language, as well as the to avoid the rambling interpretation, therefore hadith of the Prophet.26 Hanafi formulate some characteristics in the interpretation of al-Qur’an. First, it should be 23 Kata epoche berasal dari bahas Yunani, yang berarti: capable to generate specific interpretation (at- “menunda putusan” atau “mengosongkan diri dari tafsir al-juz’i ) that interpret certain verses of al- keyakinan tertentu”. Qur’an instead of interpreting whole passages of 24 In view of Nasr Hamid Abu Zaid, absoluteness Qur’an sacred limited in the form of metaphysical or while in lawh the Qur’an. Second, this interpretation is also Mahfudz unknown substance and can not be proven, but called thematic interpretation (at-tafsir al- merely the story of al-Quran. Then Qur’an is absolute and maudhu’i) because it only interprets certain sacred becomes faded, relative and relative when revealed to the Prophet and understood by Muslims. This is because themes required. Third, temporal, (at-tafsir az- the absoluteness and the sanctity of the Quran has been Zamani). The interpretation is not directed to find lost while in the reading of the human intellect mixed with general meaning, but rather it is directed to trace coloring and interests of each interpreter. Then the conclusion, according to Abu Zaid, the Qur’an is absolute the appropriate meaning of Al-Qur’an to certain and sacred is no longer in this world. Source: Henri Saladin, Qur’an Blasphemed (Jakarta: Al-Qalam, 2007). 25 Hasan Hanafi dalam Ilham B. Saenong, 147-148. 27 Hassan Hanafi, Islam In The Modern World: Religion, 26 Hasan Hanafi, Humûm al-Fikr al-Waman: at-Turatswa al- Ideology, and Development, vol. I (Kairo: Anglo-Egyptian ’Acrwa al-Hadâtsah Vol. II (Kairo: DârQubâ, 1997), 23-30. Bookshop, 1995), 417-418.

JURNAL USHULUDDIN Vol. 23 No. 1, Juni 2015 9 generation. These interpretations do not deal with Third, a mufassir try to make synopsis of the past or the future, but is associated with the verses related to certain themes. Each verse relates contemporary reality in which it appears. to one another in certain themes were collected, Fourth, realistic character (at-tafsir al-waqi’i). then is read and understood repeatedly carefully Namely start interpretation from the reality of the and simultaneously so that the general orientation Muslims, crises and tribulations faced by of these verses can be found. Fourthly, the them. Fifth, oriented on particular significance classification of linguistic forms. For Hanafi, and is not a theoretical discussion about letters language is a form of thinking that brings and words. Because according to Hanafi, mufassir into meaning. Fifth, build structures. revelation basically has goal, orientations and After linguistic forms giving meaning orientation, interests. Namely the interests of the community Mufassir try to build a structure from a meaning to and things that conceivably is humane, rational an object. Meaning and object is the same side. Both and natural. Sixth, is experimental, it is an are the same correlation in consciousness. Sixth, the interpretation appropriate with life and analysis of factual situation. After laying a theme as experiences of interpreter. Seventh, attention to an ideal structure, mufassir combine and connect contemporary problems. For Hanafi, mufassir can with the real situation, to determine the status of not start the interpretation without pay attention quantitative problems. According to Hanafi, first and depth research on the problems of social diagnosis is another way to understand the life. Finally, social position of mufassir meaning of a text in the real life. Seventh, compare determined pattern of interpretation he the ideal with the real. after the process of building does. Interpretation is part of the social structure, the structures, it provide a qualitative theme and whether it is part of top, middle or bottom.28 analysis of social facts give quantitative status as After laying the premises and a socio-historical phenomenon, Mufassir compare characteristics of various interpretations, then the ideal structure deduced from the text content Hanafi formulate some rules methodical to analysis and factual situation and induced by support hermeneutics of al-Qur’an he built. These statistics in the social sciences. Finally , a rules serve as technical guidance when description of the action model , If it found the interpreting al-Qur’an. First: formulate political gap between the ideal and real world, the social and social commitment. mufassir is not a neutral, action is the next step of interpretation process. because he stay on certain nation and crisis on Mufassir transform itself from text to action, from it. He is obsessed on social change. There is theory to practice and of understanding to no mufassir without specific commitments, change.29 because the loss of commitment means having no According to Hassan Hanafi, the commitments. Secondly, looking for something. interpretation do not present in a vacuous, but A mufassir does not begin the interpretation with rather manifest in time and a certain place in a bare hands or without knowing what he wants to certain historical as well. Therefore, people today know first. According to Hanafi, the awareness is are required to formulate a method of interest in itself. While wisdom contained asbab interpretation appropriate with interest, needs and an-nuzul is a describing of reality priority on the problems faced by Muslims today 30 Hassan text. Hanafi states that for a thorough revival in

28 Hasan Hanafi, ad-Dînwa at-Tsaurah fi Micr1952-1981, 29 Hasan Hanafi dalam Ilham B. Saenong, 151-153. al-Yamînwa al-Yasâr fîfikri ad-Dînî Vol. 7 (Kairo: 30 Hassan Hanafi, al-Din al-Din wa al-Tsaurah Fi Mishr Maktabah Madbuli, 1989) 102-111. 1952-1981 Vol.7, 1.

10 JURNAL USHULUDDIN Vol. 23 No. 1, Juni 2015 religious reforms affecting social revolution and and spiritual. And after the era of bookkeeping political Muslims, required interpretation in the 2nd century, occurred transformation of oral methodologies which goes beyond the textual and to written culture as a pioneer on the development historical interpretations, which are not positioned of “written interpretation” that makes the dilemma Al-quran in a narrow space and time on Prophet where on the one hand there was a strengthening period, he calls it consciousness interpretation of the existence of interpretation dirayah (ra’yu) , ( al-Tafsir al-Syu’uri ), that interpretation take al- but on the other hand forming establishment on Qur’an to describe humans, the relationship riwayah interpretation. between the human, his duties in the world, its The development of hermeneutic Al- place in history, to build a social and political Qur’an can be divided into two periods based on system. Hasan Hanafi used hermeneutics which the methodology criterion, which is traditionally developed and influenced by Western the period with the hermeneutic of al-Qur’an contemporary hermeneutics as a methodology for systematic pre-formulation, while the figures understand al-Qur’an. Nevertheless, according to included in this era, al-Shafi’i in al - him, hermeneutic is not only science of Risalah indicated link between usul fiqh and interpretation, but also the science explains the hermeneutic of Qur’an through an emphasis on acceptance of a revelation from the level of words text understanding ( al-Fahm ) and al-Jahidz till practice in the world. emphasizes on creation of comprehension discourse (al-Ifham) that can be understood by Muskilat of al-Qur’an Hermeneutics argumentative audience, efficient and effective In terminology, in the general meaning of , As well as figures that combine an emphasis on hermeneutics is defined as the process of changing text understanding ( al-Fahm ) and an emphasis things or situations ignorance to know and on the creation of comprehension discourse ( al- understand (Palmer, Hermeneutics: Interpretation Ifham ). He is Ibn Wahab in his book al-Burhan Theory in Schleiermacher, Dilthey, Heidegger and fi Wujuh al Bayan (but in the traditional period Gadamer). Hermeneutics generally divided into there are some characters that use al-Qur’an three terms. First, expressing feeling in words, hermeneutics term to say the methodology and translation and act as interpretation. Second, theory of interpretation used by research figures, attempts to translate foreign language from like Auliffe which discusses the interpretation of unclear meaning into target language that can be al- Tabari and Ibn Kathir, Health who understood by the reader. Third, expressing vague, discusses the methodology of al-Tabari , Ibn Sina feeling change become good expression. and Ibn ‘Arabi. The contemporary period with al- In Islam, the al-Qur’an hermeneutics Qur’an hermeneutics is systematic formulation. related to the understanding and interpretation has The figures included in this category, namely been known since the beginning of appearance of Sayyed Ahmad Khan, Ghulam Ahmad Parwez ( Islam. Problem understanding and interpretation India), Muhammad Abduh (Egyptian), Hassan initially focused on al-Qur’an, as it is part of the Hanafi, Fazlur Rahman, Arkoun, Farid Esack, religion. On period of the Apostle of al-Qur’an Amina Wadud Muhsin etc. thrive in an environment of dialogue and the According to Hassan Hanafi, the process of interpretation. So that at the time of traditional interpretation based solely on the text, the Apostles and Companions (after the death of just move the sound of the text to reality, as if the the Apostle considered authoritative cleft) religious texts that can speak for themselves. Yet growing discourse “oral interpretation” based on in terms of epistemology traditional interpretation the history with the point of quality intellectual has drawbacks, they are: do not make reality as

JURNAL USHULUDDIN Vol. 23 No. 1, Juni 2015 11 text, not a proof text be acceptable reality do not conflicts of interpretation it is socio-political make reality as a reference, the text does not make conflict which is not a conflict in theory. unilateral, assume there is only one understanding According to Hassan Hanafi, the rule applied in of the text, the text does not directed to the ratio hermeneutic al-Qur’an, is the socio-political and the reality of the people and not fight Muslims commitment, looking for something, make an as people but to fight Islam as well as the principle outline verses relating to certain basic themes, the does not explain the calculation quantitatively. To classification is based on the linguistic, build finish it, Hanafi provide a solution, namely the structure, comparison between ideals and reality interpretation of consciousness in order to take and elaboration of the model by performing an al-Qur’an to describe man, his relationship action. Restriction area hermeneutic al-Qur’an between the human, duties in the world, its place thematic based on three interconnected circles with in history, to build a social and political one centre, namely: first, being, sein is individual system. Apply alternatives through experience awareness as the core of the world, the analysis methods leads to the text and reality. second, being with others shows the human In genealogist, thematic interpretation world, the social world and subjectively, formulated by Abdul Hayy al-Farmawi in his individual relationships with others. And third, book Al-Bidayah fi Al-Tafsir Al-Mawdhu’. The being in the word, aussein, in-der-welt-sein shows thematic method used by Hassan Hanafi is a the relationship of individual consciousness with completion of the method Hayy al-Farmawi. the universe, the objects of the world. According to the Hayy al-Farmawi, thematic The others thinking that strongly affect interpretation is divided into two forms: the form hermeneutic Hasan Hanafi in social pattern is of interpretation of a surah in Qur’an to explain called Marxism. Without Marxism, Hasan Hanafi the objectives generally and specifically. also revolutionary who affected by Jamaluddin Hermeneutic of al-Qur’an is the developing of al-Afghani and Sayyid Qutb, but the experience thematic interpretation bil-ma’tsur written by acquainted with Marx and liberation theology tahlili method that still leaves several weaknesses, makes patterned left and methodologically assist such as: pieces of similar theme in several surah, in analyzing the various contradictions in the the repetition of the same theme, there is no reality of Muslims today. Hasan Hanafi borrowed structural theme nationally and real, there is no a instruments in Marxism, especially the dialectical coherent ideology, interpretation has thick volume method, in borrowing criticism in reality and and make tired in reading, obscure information testing text in reality. Hasan Hanafi has a with knowledge, news inform separate the needs suspicion toward hermeneutika objective which of soul and society now. may be a certain class interests. Text and Hermeneutic al-Qur’an thematic has interpreters are also seen using a double structure superior characteristics, including: deduce and as in the class structure of Marxism. This is what induce a sense, makes Mufassir not only as makes a hermeneutic not just theory, but also as recipient but the giver of meaning, not only continuum of historical criticism, interpretation analyze but synthesizing and interpreting to find until praxis, an elaboration of thought Marxism something. According to Hassan Hanafi, toward al-Qur’an that makes hermeneutic of al- hermeneutic al-Qur’an thematic has principles, as Qur’an is liberation. Hermeneutics Hasan Hanafi follows: Revelation is placed between accepted and is an intellectual struggle process of thought and rejected, al-Quran as a subject of interpretation, social area. there is no right or wrong interpretation, in one To back up its commitment to reality, he text involved more than one interpretation and describes a method called as manhaj al-ijtima fi

12 JURNAL USHULUDDIN Vol. 23 No. 1, Juni 2015 al-tafsir in his book “ Dirasat Falsafah ”. On the nations to live in peace and security, if these basis of the basic principles as before he objectives can be achieve between the real and formulated the steps of interpretation that must the ideal is very close. be passed in interpretation. This commitment was confirmed Hanafi 1. The wishes of a Mufassir should be based on in the start interpreting “peace” which he further contemporary social conditions, he know and inventory verses pertaining to peace and make commitments on the social problems. classified, then connected with reality to look for 2. To achieve a mufassir wish should reflect on in the ideal formula to peace. reality of al-Quran are motivated by reality. Word of Salam, which means peace, with 3. From the commitments and the objectives of the entire derivation called repeatedly in the the Mufassir investigate the verses relating to Qur’an, and the forms of nouns more than the theme of the commitment. verbs. Noun is the substance, whereas the verb is 4. The verses are classified according to action. So, peace is the objective reality is not linguistic for the next step. just moods. The word of Salam with derivatives 5. Build structures towards the intended target. appear 157 times, 129 times noun (as noun 79 6. Identify problems and situations faced, either and adjective 50) and the verb 28 times. Peace is in the form of oppression, rights etc. related to time, nature and the cosmos (al-Qadr, 7. Correlate the ideal structure as a result of 97: 5) symbolically said peace is needed when in deduction text with the real problem induced darkness and daylight. from empirical reality through statistical Islam as a religion whose name is derived calculations and social. from the same root word as regards the means of 8. As the final step of the process of interpretation peace, there are 50 times (noun of Islam word 8 produces transformative practical formula to times, 3 times a single adjective, plural adjective be realized.31 39 times) because Islam is a religion of peace and peaceful behavior. When Islam used the name of According to reality of the world today is belief, it becomes an action and lifestyle, characterized by double standards in ethics and individual, for both men and women. His desire value system, which is caused by capitalism and was expressed in a greeting among Muslims socialism division, liberalism and authoritarianism, “Assalamu’alaikum” when entering home also east and west. The principle of duality or double great by expressing Assalamu’alaikum, because standard is not only contrary to the theory, but the house is part of someone privacy. If someone also with struggle and action. is trespassing or breaking down, spying and so is On the other hand the reality of the Islamic a violation and contrary to widespread individual world today decorated by violence, civil war, peace in family life and social life. torture and so on, illustrate away of Islam from a The statement of Islamization in the religion of peace and universal moral. Muslim syahadah expression is Ashhadu, the verbs society has not prepared to live in peace. During indicate a necessity of action, in this case is the this time the Muslim community suffers, because negation, denial of all false gods, which includes social injustice, economic, and political. But if the desire and lust. Moreover, the subsequent is the injustice was removed, so the peace will be incorporation of self-affirmation of the single realized. According to purpose of gradual principle and universal, which is shown by revelation is to prepare people, communities and Muhammad. The same forms of verbal derivation is Salamah means accepting the decision without 31 Ibid., 106. coercion (QS. an-Nisa’, 4: 65).

JURNAL USHULUDDIN Vol. 23 No. 1, Juni 2015 13 Ô2ÀIR<ØoWWm\H[‰\-j°Ù[SÀ-¦L\UÄc³/\O|ESÄ<°%ØUÄcY\¯PXqXTZVÙ so on as well as the physical war of invasion and aggression. During this time, the violence and the 8-j¯ ԁQ# SÀ-°M _ÈdXT_0Ùj²V„-°K%=CWm\O×1¯J¦ÁÝ5U ßr¯Û TÀi¦IVfYˆ1É2 war will continue and peace to be restored. Al- Baqarah: 233  §¯®¨

“But no, by your Lord, they will not (truly) DU \jXqU ÕC\-° ©ÛØÜQ °%[©ÛØV×S\O„CÉF\i›VØTU ]CØȦª×mÄcÀ1šW¯šXSÙXT believe until they make you (Muhammad), judge concerning that over which they dispute ¦TÄmØÈS5Ú4 ¯„CÆMÉ(XSԁ°XT„CÀIÉÙw®qœÄ V°jSÅ×SS5Ú4rQ"WÃXT VRWÃ_ªˆm‰/ªÊÄc among themselves and then find within YXT \F°VXS¯ QW¯šXT ˆq²É" Y  \I\ÈÔyÄT €Y¯  ̇ÙÝW5 À VÉ" Y themselves no discomfort from what you have judged and submit in (full, willing) \jXqU  ØD¯ VÙ  \°šVl Ä#Ø9°% °A®qXSÙ rQ"WÃXT  ž®P°VXS¯ œÈOŠ ¸jSÅ×SW% submission”. ØD¯ XT  \-®M×nQ Wà \[R<ÄB ZVÙ qÄTW‘V"XT X.ÆMØ@°K% ºmW V" CWà œY_¡°Ù There is no peace without the compliance and implementation of the message, peace can 1È)Õ- \yVl¯ ×ÅÙkQ WÆ\[X=ÄBZVÙ×Å\i›VØTU  ßSÄȦªØnW,ԁQ#DU ×1|"jXqU not be imposed without the option, and if enforced WDSÉ X.ØÈV"RÝ°‹‰DU  ßSÀ-Q ÕÃXT‹ SÁ ‰"XT ¦TÂoØÈS5Ú4 ¯/ÅÊÙkV"Xĉ% would undermine the religion itself.32 Submission to God means liberation consciousness of human  §«¬¬¨¸nm¦¡W servitude to any load. Peace should be built jointly between the individual, society, state and nation “Mothers may breastfeed their children two by obedience to God and the realization of complete years for whoever wishes to universal peace. complete the nursing(period). Upon the father Peace is the arena of competition, which is the mothers’ provision and their clothing are equally subject themselves to God and his will according to what is acceptable. No person to get internal peace is manifasted in righteousness, is charged with more than his capacity. No justice, fortitude, temperance, and the embodiment mother should be harmed through her child, of a noble struggle very hard to deliver a loss of and no father through his child. And upon the feeling discouraged, grief and arbitrariness. Peace (father’s) heir is (a duty) like that (of the is closely related to justice, injustice is the main father). And if they both desire weaning cause of conflict and war, justice requires equality, through mutual consent from both of them and partner alignment (QS. Jin, 72:14) consultation, there is no blame upon either of them. And if you wish to have your children \ ®”‘›V TÊ VÙ ]1Q ÔyU  ÕC\-VÙ  WDSż¦›V Ù ‰=°%XT WDSÀ-¯ ԁÀ-Ù ‰=°% 5U XT nursed by a substitute, there is no blame upon you as long as you give payment according to  §ª­¨;i[‰Xq ØTˆmSVU% what is acceptable. And fear Allah and know “And among us are Muslims (in submission that Allah is seeing of what you do” (QS. al- to Allah) and among us are unjust. And Baqarah, 2: 233). whoever has become Muslim-those have sought out the right course”. The Lack of Manhaj Tafsir al-Qur’an Hasan Hanafi Covert war, poverty, abuse, discrimination, If we look at the lack of Manhaj Tafsir al- exploitation, violation of welfare distribution and Qur’an Hasan Hanafi interpretation that it is very susceptible to “rape” the text in order to support 32 Teks 01. 2002, 106. text and ideas, the ideas and ideals of the

14 JURNAL USHULUDDIN Vol. 23 No. 1, Juni 2015 interpreter itself. It can be seen from Farid Esack the transformation of the revelation of the mind case. Although he has set strict requirements and of God to human life. rules in the process of hermeneutics, but Esack The thematic method used by Hassan still usually take incomplete argumentation, piece Hanafi is a refinement method of Hayy al- by piece, solely in order to justify his idea. This Farmawi. According to the Hayy al-Farmawi, can be misleading in addition feared to occur thematic interpretation is divided into two forms: “Hermeneutics prostitution”, something that very the form of interpretation of the letter of the criticized by himself. The same thing also Qur’an to explain the objectives generally and happened to Gutierrez. The foundation that used specifically. Hermeneutic Quran thematic is the is reality. According to him, the reality development of thematic interpretation Bil- surrounding in communities are not ideal, not in ma’tsur by Tahlili method that still have several accordance with what is mandated in scripture. weaknesses, such as: pieces of similar theme in Therefore, Gutierrez found the text or paragraph several letters, the repetition of the same themes, that can change and encourage people to a better the absence of structural theme which are rational state, in accordance with what he understood from and real, the absence of a coherent ideology, the sacred text. It means, there is really subjective, interpretation that the volume is very thick that there is no standardized parameters that can be so make tired in reading, obscure information with used as a foundation of truth, except for the change knowledge, the news that inform separately with of society itself.33 the soul need and society recently. Hanafi gave a new interpretation theory Conclusions in interpreting the Quran which he formulated Hasan Hanafi hopes Tafsir as a theoretical through a social approach, Hanafi called his interpretation of Quran formulated on various interpretation theory was “social hermeneutics” issues in society which must be applied in a (al-manhaj al-ijtima’i Fi at-Tafsir), or more practical level. He uses a thematic method that is precisely the method of thematic interpretation characteristic of interpretation by the scientific (at-Tafsir al-mauû’î). Hanafi also added by using paradigm, which expresses the subjectivity by this method, a mufassir who want to close to the emphasis on the interests of commitment and meaning of the Quran not only deduce the social commentators. Therefore, the characteristic meaning of the text, but also induce the meaning of this Tafsir is temporal interests which ignore of reality into the text the past or the future. Hanafi used hermeneutics as an alternative method of interpretation of the text on a critique of the classical interpretation Bibliography methods. Hanafi also expand the scope of hermeneutics,from the science of interpretation Abu Ashi, M. Salim. Maqalatani fi at-Ta’wil or theory of knowledge, up to a science that Ma’alim fi al-Manhaj wa Rosd li al- describes the acceptance of a revelation since the Inhiraf. Kairo: Daar al-Bashair, 2003. level of words to the world level. Hermeneutics is the study of the process of revelation of the Adnin Armas. “Tafsir al-Qur’an atau letters to reality, from logos to practice, and also “Hermeneutika Al-Qur’an” dalam Jurnal Pemikiran dan Peradaban Islam”. Dalam Jurnal Islamia. Vol. I No. 1 (1425). 33Achmad Khudori Soleh, “Membandingkan Hermeneutik dengan Ilmu Tafsir “, dalam Jurnal Tsaqafah, Vol. 7, No. Agus Sachari. Budaya Visual Indonesia dan 1, (2011), 48 Permasalahannya. Jakarta: Erlangga, 2007.

JURNAL USHULUDDIN Vol. 23 No. 1, Juni 2015 15 Ahmad Khudori Sholeh. Pemikiran Islam al-Yamîn wa al-Yasâr fî fikri ad-Dînî Vol. Kontemporer, Hasan Hanafi: 7. Kairo: Maktabah Madbuli, 1989. Hermeneutika Humanistik.Yogyakarta: ———. Islam In The Modern World: Religion, Jendela, 2003. Ideology, and Development. vol. I. Kairo: ———. “Membandingkan Hermeneutik dengan Anglo-Egyptian Bookshop, 1995. Ilmu Tafsir”. dalam Jurnal Tsaqafah. Vol. ———. Humûm al-Fikr al-Waman: at-Turats wa 7, No. 1 (2011). al-’Acr wa al-Hadâtsah. Kairo: Dâr Qubâ, Al-aridl, A. H. Sejarah dan Metodologi Tafsir. 1997. Jakarta: Rajawali Pers, 1992. ———. Hermeneutika al-Qur’an? Yogyakarta: Donohue, J. dan E.L. Islam dan Pembaharuan. Pesantren Nawesea Press, 2009. Jakarta: Raja Grafindo Persada, 1995. Huijbers, Teo. Filsafat Hukum dalam Lintas Ilham B. Saenong. Hermeneutika Pembebasan Sejarah. Cet. ke-18. Jogjakarta: Pustaka Metodologi Tafsir al-Qur’an Menurut Filsafat Kanisius, 1982. Hasan Hanafi. Jakarta: Teraju, 2002. ‘Iwad. Dirasat fi al-Hadlarat. Kairo: Dar al- Gharib, Fathi Muhammad. Raudhatul Bâhitsîn fî Mustaqbal al-‘Arabiy, 1989. Manâhij al-Mufassirîn. Kairo: Al-Azhar Jan Hendrik Rapar. Pengantar Filsafat. University, 2007. Yogyakarta: Kanisius, 1996. Hamersma, Herry. Tokoh-tokoh Filsafat Barat Juhaya S. Praja. Aliran-aliran Filsaat dan Etika. Modern. Jakarta: Gramedia, 1983. Cet. ke-2. Jakarta: Kencana, 2005. Harun Hadiwijoyo. Sari Sejarah Filsafat Barat M. Mahmud. Islam Kiri. Jakarta: Gema Insani, 2. cet. ke-24. Jogjakarta: Kanisius, 1980. 1999. Hanafi, Hasan. At-Turâts wa at-Tajdîd: Muhammad Muslih. Filsafat Ilmu: Kajian atas Mauqifunâ min al-Turâts al-Qadîm. Asumsi Dasar Paradigma dan Kerangka Kairo: Al-Markaz Al-‘Arabî, 1980. Teori Ilmu Pengetahuan. Cet. ke5. ———. Qadhâya Mu’âcirah Fî Fikrinâ al-Mu’acir Yogyakarta: Belukar, 2008. Vol. 2. (Beirut: Dâr at-Tanwîr, 1983). Henri Shalahuddin. Al-Qur’an Dihujat. ———. Dirasat Falsafiyyah. Kairo: Maktabah Jakarta: Al-Qalam, 2007. Anglo Mishriyyah, 1988. Simogaki, K. Kiri Islam. Yogyakarta, LKIS dan ———. ad-Dîn wa at-Tsaurah fi Micr1952-1981, Pustaka Pelajar, 1994.

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